
2ri)e (Jtommuntan of 



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if 



h 



DISCOURSE . 



DELIVERED IN 



ST. MICHAEL'S CHURCH, 

BROOKLYN, N Y. 
ON SUNDAY, THE 26th OF MARCH, il. D. 1848, 

EVAN M. JOHNSON, 

RECTOR. 



\ 



i 



BROOKLYN: 
PRINTED BY I. VAN ANOEN, EAGLE BUILDING, 30 FULTON STREET. 



* 7 



1848. 





t 



5ri)e iJIommuttTan of Qaints:'' 

o 

DISCOUESE 



DELIVERED IN 



ST. MICHAEL'S CHURCH, 



BROOKLYN, N. Y. 



ON SUNDAY, THE 26th OF MARCH, A. D. 1848, 



BY 



y 

EVAN M. JOHNSON, 



RECTOR. 






BROOKLYN : 

PRINTED BY I. VAN ANDEN, EAGLE BUILDING, 30 FULTON STREEt*. 

i848. 



Q 






PREFACE 



The author of this discourse is not a member of any Col-' 
onization, or Anti-Slavery, or Abolition Society whatever, 
and fully believes all these would be unnecessary, if the 
Catholic Church would do as she ought. It is with the humble 
hope of calling the attention of Her members to what he 
esteems a neglected duty that he is induced to publish this* 



DISCOURSE 



I COR., XII., 13 AND 14, 25, 26 anH 27 verses. 

*' For by one Spirit are weaU baptized into one body, whether we be Jews 
or Gentiles, whether we be bond or free, and have been all made to drink into 
one Spirit; for the body is not one member, but many; that the members 
should have the same care one for another and whether one member suffer, all 
the members suffer with it. Now ye are the body of Christ, and members in 
particular." 



In the Apostles' Creed, Christians are taught to believe in 
" The Holy Catholic Church ; The Communion of Saints." 
Every one, who pretends to be a member of the one Catholic 
Church in the world, receives each and every article of this 
Creed as containing a truth not to be disputed — one article 
may not be excepted. He that rejects one, denies in fact the 
whole. For instance, if a person believe every other Arti- 
cle of the Creed and deny the existence of *The Holy Ghost,' 
he is an heretic ; so, if he deny the existence of '* the Holy 
Catholic Church ; the Communion of Saints ;" he is an her- 
etic. The doctrine taught by these clauses in the Creed 
and as more fully explained in other Creeds and the teach- 
ing of the Church is this, that the Church which is holy, is 
also Catholic ; that is, universal, as it exists in the whole 
world. It is one. However separated as to locality, howev- 
er high or low the station in life, of its members, or however 



they may differ as to their ideas of the supreraacy of its 
earthly Head; it is Oa^e, as it is the body of Christ. All 
are united in the belief, that Christ is its Divine Head ; and 
the Holy Ghost its animating, living principle. Individuals 
have been and are made, and will continue to be made mem- 
bers of this one body of Christ by Baptism. " For by one 
Spirit v^e are all baptized into one body." The Head of 
the Church instituted the Holy Sacrament of Baptism, in 
which He implants (without reference to the fitness of His 
earthly agent,) through His Ministry the seed of Divine life 
in the soul of man. He has also made provision for the 
nurture of the " plant of renown." He gives His Holy 
Spirit, in answer to the sincere prayers of the members of 
His Body. He enables them to confess and forsake their 
sins — to become more and more holy and blameless. He 
feeds their souls with angel's food, " the manna that came 
down from heaven." His Body is to them '* meat indeed 
and His blood drink indeed." Thus, in communion with 
Him the Head, any member of this one Church may thro' 
the grace given by the Holy Ghost, become one of the num- 
ber of the Saints — any member of this one Church may by 
neglect, or thoughtlessness, or sin, or waywardness, drive 
away the Holy Spirit and never enter into the joy of his Lord. 
It was the great object of our adorable Saviour by His humiha- 
tion to raise our fallen humanity, that any of our race may be en- 
abled to become " Sons of God." Those, who in this one Ca- 
tholic Church, do cultivate the graces of the Spirit and through 
obedience and self mortification and "fasting" and "pray- 
ing" and "alms-giving" and "serving God day and night" 
with sincerity and humble obedience, thus showing that the 
righteousness of Christ is in them, are called Saints. — 
They are Holy, in a very peculiar sense, because Christ is 
Holy and they are one with Him. " He in them and they 
in Him." All it'ich, wh'^rever they may be, P'^iatever may 



be their condition in life, bond or free, stand in a special rela- 
tion to one another as members of the great Body of which 
He is Head. This relation is called "the Communion of 
Saints." It is through the Spirit of " the Father and the 
Son," animating the whole body and enlivening every mem- 
ber of it, that Christ communicates His grace, through His 
Sacraments ; and it is by the same Spirit that believers have 
" access by one Spirit to the father." As the Spirit of a 
man enlivens the body of a man, so does the Holy Spirit 
enliven the whole body of the Church. Thus, the faithful 
have communion one with another and with Christ the Head. 
Whether then Christians believe that the Bishop of Rome 
or the Bishop of Constantinople is the Head of the whole 
Church, or that there is but one Head and that is Christ in 
Heaven, and that each Bishop is Head of the subordinate 
branch committed to his charge, and that each individual 
Christian holds his communion with the great Head through 
his own Bishop, they are substantially agreed in believing this 
doctrine of " Communion of Saints." If we look into the 
Scriptures we find that this doctrine is most distinctly brought 
to view, as enforcing various duties of an highly practical 
character. Our Saviour himself said to his disciples, "A 
new commandment give I unto you that ye love one another; 
as I have loved you, that ye also love one another ; by this, 
shall all men know that ye are my disciples, if ye have love 
one to another." Says the Apostle, " We being many are 
one body in Christ, and every one members one of another. 
Let love be without dissimulation. Be kindly afFectioned 
one to another, with brotherly love ; in honor preferring one 
another." The same Apostle exhorts the members of 
Christ's body to " bear ye one another's bnrdens, and so fulfil 
the law of Christ" — again, "we are members one of another, 
be ye kind to one another, tender hearted." I will not quote 
farther from the Scriptures on this point. Saints in all ages 



of the Church have considered these and such like parts of 
Holy Writ, as enforcing upon them the discharge of these 
duties and the exercise of these affections thus prominently 
brought to notice. It has been and it always v^ill be the 
most decided test of Christian character, the best evidence 
both to one's self and to others of the existence and growth of 
the divine life or of its decay, that, when a Christian examines 
himself, he finds he discharges these duties and exercises these 
affections or that he neglects the one and doss not cultivate the 
other. A person may profess to believe in the doctrine of "the 
Communion of Saints" — that all Christians are one in Christ 
and made partakers of His nature ; if he do not discharge the 
duty which is imposed on him, by the Word of God, as an 
individual member of this one body of Christ, his is nothing 
else than profession — he does not really believe the doctrine 
— he deceives himself. 

In all ages of the Church, this doctrine, taught by the 
Saviour Himself and enforced by so many and so striking 
passages of God's word, has powerfully influenced the 
members of the true Church of Christ and inspired them 
with feelings of deep commisseration for the oppressed, 
and with determined exertions for their relief. In the first 
centuries a community of suffering among Christians produ- 
ced also a community of commiseration, and whenever any 
were released from their persecution, or oppression, or bond- 
age, they immediately sought to obtain the rehef of others, 
who with them were one in Christ. I have time only to state 
a ^ew historical facts to confirm this statement. About the 
year 340 after Christ, a canon had been passed strictly pro- 
hibiting the appropriation of the sacred vessels of the sanc- 
tuary to any secular purpose. St. Ambrose of Milan, io re- 
deem ca/ptivas, when no other means could be obtained, sold 
the sacred vessels and utensils of the Church, to make pro- 
vision for what he called " the living temples of God." He 



speaks in his own defence, and personifying the Saviour, he 
says, "the ornament of my Sacraments is the redemption of 
captives." St. Austin disposed of the plate of his Church 
for "the redemption of captives." In an after age, when 
the Northern herds overran the Roman Empire, making slaves 
of those they captured, the power of the Church was soon 
brought to bear upon these ferocious barbarians. As soon 
as they became Christians they were compelled to release 
their slaves. See too, in the contests of the Bishops and the 
Church of England, with the Norman Kings ; they held in 
abject slavery almost the whole population of England,— 
The Bishops were the friends of the oppressed, and some 
even sacrificed their lives in behalf of oppressed humanity. 
We have an eminent instance in the modern history of the 
Church, where, really believing the doctrine of " Commu- 
nion of Saints," and acting under the influence of its truth, 
St. Vincent of Paul permitted himself to he made a slave, that 
he might go and carry the consolations of the Gospel to those 
who had been made slaves for their crimes. For many cen- 
turies it continued to be the Church's rule, that whenever a 
slave became converted and was baptized, he became a free 
man.* From these few facts, selected from many hundreds of 
the like kind, we are sure, that many of the most eminent 
Saints, of all ages of the Church, have been the friends of 
the oppressed — have done what they could to mitigate the 
evils of slavery, and, whenever it was possible, to release men 
from bondage. We see not how they could have done other- 
wise, if they really believed that every individual, whether 
bond or free, that had been renewed after the image of Christ 
and been received into his Church, had become a part of 
himself; of the body of which He is Head. " If one raem^ 
ber suffered, the other members suffered with it." 

There are in these United States about three millions of 

*In some of the Southern States this humane provision of the Christian law 
has been expressly repealed by Statute, 



8 

persons of African extraction. The ancestors of these peo-' 
pie were brought here from Africa, as slaves. In these north- 
ern States slavery has gradually been abolished ; in some of 
the western States it has never existed. These descendants 
of Africans with us are all said to be free. In the southern 
States, slavery exists, as it ever has, in all its rigor. Some 
few colored persons are free, so called ; but so great are the 
difficulties, created by the law, of liberating slaves, that the 
number of free persons of color diminishes rather than in- 
creases.* It is computed that there are two and a half millions 
of slaves and four hundred thousand of free persons of color 
in these United States. In these, there are twenty-seven 
Prelates of the Roman Communion and twenty-nine of the 
Anglican Communion ; the one holding their Apostolical suc- 
cession through the Roman branch of the Church ; the other 
through the Anglican. There are subject to the former eight 
hundred and ninety-two Priests, and to the latter about four 
teen hundred and twenty-seven, making in all fifty-six Pre- 
lates and two thousand three hundred and nineteen Clergy in 
these United States. 

Many thousands of our most distinguished public men, 
men of influence and character, belong to one or other of these 
communions and attend upon the public ministry or service 
of these Prelates and Clergy. These all, both Clergy and 
Laity, in their daily or weekly religious service, before God's 
holy altar, in his Church, renew their oaths of fidelity to 
Him and the Church, by repeating the Apostle's Creed and 
say, *' I believe in the Holy Catholic Church; the Commu- 
nion of Saints." 

Now, I would ask, how have those, who profess this faith, 
discharged the duties which we have seen are required by 
the Holy Scriptures, towards this class of their fellow chris- 
tians and fellow men ? Here, in these northern States, free 

*In many Slave States it is unlawful to manumit a slave unless he consent to 
go out of the State ; or, I believe in some cases, he must go to Liberia. 



States, so called, what is the actual and true state of the case, 
as regards the colored people. I will not speak of their de- 
privation of many civil rights, which alL others enjoy, but I 
shall speak of their religious privileges. Here, in many of 
our cities, we have established colored churches with colored 
persons in Holy Orders to serve in them. Now, why was 
this separation of Christians made, and why continued on 
account of color ? Is it not purposely to keep these latter 
in a separate external communion? Is it not on purpose to 
perpetuate caste in the Christian Church ? Indeed, this is all 
but openly avowed in the report of the committee of the con- 
vention of the Episcopal Church in New York, upon the ap- 
plication of one of these Churches to be admitted to the con- 
vention.t 

Who would say that the colored Churches enjoy the same 
privileges as Churches, or that the individuals composing 
them take the same rank as Christians, as the members of 
white Churches, or of those individuals belonging to white 
Churches ? Then, what shall we say of those persons of 
color admitted to Holy Orders ? We have a Theological 
Seminary, where it is thought the Students enjoy peculiar 
advantages of a literary and theological nature, and where 
some think their rehgious and pious habits are improved and 
strengthened. To this Seminary, a young man of color, 
though he be baptized with the baptism of the blessed Jesus, 
both with water and the Spirit — though he have received 
grace and strength by the Imposition of the chief Pastor's 
hands — though he have received the body and blood of his 
once sacrificed Saviour and Lord — though thus his humanity 
is exalted to a participation of the Divine Nature, and though 
he be hereby enabled to live godly, righteously and soberly, 
yet he cannot be admitted because his skin Is not as clear 
and his complexion as bright as others, who are permitted 
tAppendix A» 



10 

to enjoy these opportunities for intellectual, moral and 
religious improvement ! What a comment this upon the 
doctrine of " Communion of Saints !" Such are compel- 
led to seek their education where best they can obtain it. — 
When such have received Holy Orders, they are empow- 
ered to admit members into this Holy Fellowship of which 
we have spoken; to "remit or retain sins;" to offer the 
Holy Sacrifice on God's Altar, and to distribute to penitent 
sinners the bread of life. They are to stand in the im- 
mediate presence of Christ at His Altar, to intercede for the 
people. This is their high calling in the Church of Christ. 
But they can only do this in the presence of colored persons ; 
to permit such to minister in white congregations would, evea 
now by many, be considered an outrage upon decency."^ 
How is this feeling and this pracdce at variance with the doc- 
trine of "Communion of Saints." How earnest should be 
our Prelates and Clergy to enforce upon their hearers theitEH 
portance of carrying out the principles involved in the belief 
of this doctrine. The Church with us should take the lead 
in abolishing all those remaining distinctions on account of 00-^ 
lor, which interfere with a cordial reception of this doctrine and 
the full enjoyment of every Christian and Spiritual privilege 
by each member of the Body of Christ. If the Laity are 
brought tp see their duty as Christians , they vnW soon be con- 
vinced of it as Statesmen ; then, all those laws which tend 
tp continue caste, and all those customs which pepetuate it, 
will soon, with us, be done awuy. Of the whole number of 
Prelates and Clergy in both branches of the Catholic Church, 
eight hundred and twenty-eight are now exercising their holy 
functions and preaching the gospel of " peace and good will" 
among men ia the southern part of this Union. Their con^ 

*Ln one of our Northern Churches, the Priest happened accidentally, on ad- 
ministering the Holy Elements at the Communion, to deliver them to a colored 
communicant when one white woman had not received — she rejected the offer- 
ed bread, because it had not first been given her. Tins produced auch a preju- 
dice against the Pastor that he was ob%ed to leave the place. 



11 

gregations are composed, for the most part, of persons of in- 
fluence and intelligence. Indeed, I think we may say that 
if we consider the Anglican Church as it exists in most of 
these States, and the Roman Church as it exists in Maryland, 
Louisiana and Missouri, it may be affirmed with confidence, 
that the persons who attend on the congregations connected 
with these Churches exercise a great influence, and if united 
on this one subject, would exercise a controlling power over 
the civil and religious institutions there existing. Let it be 
remembered that it is professed by all these persons, "I be- 
lieve in the Holy Catholic Church ; the Communion of 
Saints." Within the part of the country where this doctrine 
is or ought to be proclaimed are, as we have said, two and a half 
millions of slaves. I am willing to admit that many of these 
Clergy do labor for the spiritual good of this colored race- 
all thanks and all praise be to them for this. Let us consider 
under what disadvantages these labor in prosecuting their 
" labor of love." I am compelled to bring into view the 
state of the slave laws as they exist, to show that so long as 
these laws remain in force, but little hope need be entertained 
of any success in extending the Catholic Church among those 
who are subjected to them. God forbid that I should refer 
to them for the sake of exciting hostility or hatred towards 
those who permit them to remain, but rather, should this dis- 
course ever reach such as these, to exhort them to labor day 
and night for their amelioration or repeal. From a work 
written by a lawyer condensing the laws by which slaves and 
people of color are governed, (for there is one set of laws 
for whites and another for blacks, even though they be free,) 
I make extract of the following propositions, which bring 
prominently to view the general character of these laws. 

L " The master may determine the kind and degree of la- 
bor to which the slave shall be subjected. 

IL The master may supply the slave with such food and 



12 

clothing only, both as to quantity and quality, as he may think 
proper or find convenient. 

III. The master may, at his discretion, inflict any punish- 
ment upon the person of his slave. 

IV. All the power of the master over his slave may be 
exercised, not by himself only in person, but by any one 
whom he may depute as his agent. 

V. Slaves have no legal r'ght of property in things, real or 
personal ; but whatever they may acquire belongs, in point of 
law, to their masters. 

VI. The slave, being a personal chattel, is at all times, 
liable to be sold absolutely, or mortgaged, or leased, at the 
will of his master. 

VII. He may be sold, by process of law, for the satisfac- 
tion of the debts of a living, or the debts and bequests of a 
deceased master, at the suit of creditors or legatees. 

VIII. A slave cannot be a party before a judicial tribunal, 
in any species of action, against his master, no matter how 
atrocious may have been the injury received from him. 

IX. Slaves cannot redeem ther selves nor obtain a change 
of master, though cruel treatment may have rendered such a 
change necessary for their personal safety. 

X. Slaves, being objects of property, if injured by third 
persons, their owners may bring suit for the injury. 

XI. Slaves can make no contract. 

XII. Slavery is hereditary and perpetual." 

All the laws to regulate the intercourse between slaves and 
their masters are based upon these propositions. These 
laws are exceedingly severe in the penalties which they inflict. 
They recognize the unlimited right of the master over the 
person of his slaves, or his creditor, or assignee, or executor 
to sell them in any way, young or old, married or unmarried, 
to be transported, if the purchaser will, to any part of these 
United States where slavery is estabhshed. Hence, it often 



13 

happens that such sales are made solely with reference to the 
greatest amount of money to be realised. If this can be ef- 
fected by the separation of father and mother from their child- 
ren or from one another, it is done without scruple.* • In 
most of the principal cities from Baltimore to the extreme 
south, there are slave marts, where hundreds and thousands, 
young and old, are exposed for sale by those who have pur- 
chased them on speculation. I w^ill mention no other of the 
many, many hardships and sufferings which slaves are called 
to endure under the operation of these laws. Those who 
are called free persons of color, though they may not be sold 
as others are, yet are under the most rigid restraints, and are 
governed by laws almost as sev^ere. To all persons of color, 
either slaves or free, it is unlawful to communicate the ele- • 
ments of learning. The ^ individual who instructs such to 
read or write, is liable to conviction as a public offender. — 
But, ray hearers, I will go no farther into detail; it is a subject 
on which I delight not to dwell; I have said enough to show 
you what is the real condition of colored people in our south- 
ern States. Recollect, then, that some of these very persons 
have been baptized into the Body of Christ, have received 
His Body and His Blood and are one with Him and one 
with us, as the members of His one Body. He died to 
redeem them as well as us — to raise their fallen humanity, 
that they may become Saints here and heirs of His kingdom 
hereafter. Such, no doubt, some of them are. 

In view of all this, let us look at the practical operation of 
what are called efforts to extend the Church in this quarter, 

*An acquaintance was travelling in Virginia — he met a large number of youths 
of both sexes, from ten to fourteen years of age. They were under the charge 
of DRIVERS. He said, "where bound?" " To Alabama." "These slaves are 
all young," said our friend- " yes 1 we find it most profitable to buy young ne- 
groes and take advantage of their growth." Some of these children perhaps, 
had Christian parents, and had been, by Chi'ist's ministers, " baptized into His 
Body," made His " children and inheritors of the Kingdom of Heaven." They 
were torn fi-om their parents and consigned over to the drivers, to bo sold on 
speculation What an awfuL thought, to sell and make merchandize of parts of 
the Body of Christ!!! 



14 

among these people. Bishops and Clergy have not been 
found in any great number, who defend this system. Many- 
are the number of those who are doing what they can to in- 
struct these oppressed human beings. Some of our Bishops 
have framed catechisms, to be taught them orally. Many of 
our Clergy labor among these people, by teaching them to 
repeat their catechisms, to join memorker in parts of the 
Church service, and they read and explain to them the Scrip- 
tures. According to their reports, they succeed frequently 
in adding numbers of such to the communion of the Church, 
and we hope to the Communion of Saints. They tell them, 
that it is the duty of every truly penitent sinner to be bap- 
tized with water and the Spirit, and to give his children to 
God, that in Holy Baptism they may receive the gift of the 
Holy Ghost, and be grafted into the Body of Christ. Those 
who are fit to be confirmed, he presents to the Bishop for 
confirmation. Such young persons as come to him desiring 
to bej united in Holy Matrimony, he marries. Those that 
give evidence that *' Christ is in them," and who lead holy 
and godly lives, he admits to partake of the ever blessed 
Sacrament of His Body and Blood. 

Trace now the progress of a single individual through this 
training of the Church. In infancy, he is baptized ; his pa- 
rents or sponsors were made to promise that he shall be taught 
the Creed, The Lord's Prayer and the Ten Commandments ; 
that he shall, at a suitable age, be brought to the Bishop to 
be confirmed by him. When he comes to confirmation, the 
Bishop says : *' Defend this thy servant with thy heavenly 
grace ; may he continue thine for ever and daily increase in 
thy Holy Spirit, more and more until he come to thine ever- 
lasting kingdom." He comes to his Pastor to be. united in 
Holy Matrimony, and he is made to promise to live with his 
partner till death do them part. I ask, how can a Minister 
of the Church require these promises of his Christian breth- 



15 

ten, when he knows thai the children do not belong to the 
parent, nor wives to their husbands,^ and that at the will of 
the master, or in consequence of his embarrassment, or debt, 
these ties may at once be rent asunder ; the father sold to one, 
the mother to another, the children to others, and all perhaps 
to go Texas or other parts, where they can never enjoy the 
small Christian privileges which they have had ? 

How discouraging this to a Minister if he have a real and 
firm belief in this doctrine of Communion of Saints. What 
a damper must this thought, that all these promises and all 
these exhortations may have been made or given for nought, 
cast over all his efforts.* 

*I wish to enforce this idea with a few examples. Bishop Meade of Virginia, 
one of our Evangelical Bishops, was once a slaveholder. He has given his 
slaves freedom on condition, of course, that they leave the state ; some have 
gone to Liberia, Now I do not know whether Bishop M. beHeves the Catholic 
doctrine, but I suppose he holds a doctrine of " Communion of Saints." Sup- 
pose one of his brethren in Christ, when he offered to him the alternative of 
perpetual banishment from his home, his family and his friends, or else contin- 
ued slavery, had said " my dear Pastor, you taught me that as a Christian 1 
must do to others as I would have them do to me. Now, how would you hke 
to have banishment or slavery offered to you, and you be compelled to choose 
either one or the other ?" Says the Bishop, "But you know that the law is such, I 
cannot give you freedom except on this condition." Says the slave, " But who 
makes and alters laws? what have yoa said or done to try to procure the repeal 
of such a law ?" What could the Bishop say ? 

Go a liitle farther South- Here resides our Evangelical brother Barnwell of 
Charleston, S. C' He established a paper to disseminate the blessed doctrine uf 
God's sovereign grace. Would not his paper have been more useful, had it in- 
culcated the doctrine of " Communion of Saints?" He and his congregation, 
which is composed of some of the most distinguished and influential laymen in 
the State, have contributed one thousand dollars per annuam, to support Bishop 
Boone in China. Suppose an intelligent Chinaman were to say to Bishop B. : 
"Is it true, that in the country from which you came to convert us to your reli- 
gion, milhons of men, women and children are slaves — have no rights as men 
and are bought and sold like beasts of burden?" He would be compelled to say 
"yes." He might be asked, "Did you raise your voice against this evil ? Do 
those you send you here, strive to procure the repeal of those laws, which, 
heathens as we are, we should reject with horror ?" What could Bishop B. say 
to this ? 

Go a little farther South. We find that Bishop Elliott estabhshed a literary in?- 
stitution where young men were to be educated for the ministry, to be supported 
by slave labor- Suppose Bishop E- to have succeeded in the conversion of some 
of these slave laborers, might not one have said, "Bishop E- is it not hard for 
one, whom you call a brother in Christ, to work hard with no pay, to be exposed 
to all the hardships of the slave law, not be even the owner of his wife and 
children, that these young men may be educated to preach the gospel of peace 
and good will ?" He would say, " It is so indeed, but the law is so and I cannot 
help it-" He might say, "What have you done or said in opposition to this law, 
where have you protested against this injustice done to your fellow Christians'^" 

Go farther South. Bishop Polk, who is said to be a most amiable person, is 
l^e owner (so reported) of three hundred and fifty slaves. We have no reason 
to think that he doe& not. attend to their spiritual and temporal interest as a kind 



16 

What then is to be done when such a state of things ex-^ 
ists in the Catholic Church ? We apprehend the mission of 
these Prelates and these Clergy is first of all to the whites ; 
to those who wield the power of making and altering the laws. 
The excuse, usually made by the Clergy to justify those 
practices which seem to be, and really are, inconsistent with 
the Divine precept of " doing unto others as we would wish 
they would do unto us," is, that they must submit to the civil 
law. Granted — but who makes the law ? Do not the mem- 
bers of the Catholic Church constitute a large proportion of 
law makers ? The Clergy should constantly, unitedly and 
perseveringly, insist upon the repeal of every iSw, which im- 
poses a burden on their Christian slave brethreUf that they would 
not willingly submit to, if they were slaves themselves. 

The painful question now comes up, how has this duty, in 
our whole country, been discharged ? Where have been 
the Prelates, where the Clergy, of either branch of the Church, 
that have had the Christian fortitude and boldness, fearlessly 
to preach the doctrine of Communion of Saints, and insist 
upon the discharge, by the members of their flocks, of the 
duties required by its belief? There have not been wanting 
those who have palliated and excused these customs and 
these laws in the United States, by which one class of Christ- 
ian brethren in the North are purposely kept as a distinct, se- 
parate and neglected people ; in the South are oppressed with 
bondage " grievous to be borne," and are compelled to sub- 
mit to laws and injuries a parallel to which cannot be found 
upon earth.* 

master should. Suppose one of these of the number of his own commu- 
nicants, one whom he himself had baptized and confirmed and admitted to the 
Holy Eucharist, should say, "My dear master, I feel my situation to be very in- 
secure, at present ; I am happy under your care ; I have the company of my wife 
and children ; but suppose death were to remove you or misfortune to overtake 
you, then, what is to become of me and mine ?- Where, then, will be the Christ- 
ian privileo:es which I now enjoy as a member of the Body of Christ'?" The 
Bishop might say, " I know the laws which prevail here, are severe and seem 
to be at variance with the teaching and practice of the Church, but I did not 
make them." "But who sits still and permits these laws to remam in all their 
severity ? "What have you even said or done to call the attention of Clmstian 
people to their enormity and effect their repeal V 
*Even in Cuba the laws are far less severe. 



17 

But where have been the exhortations, the counsel and the 
instructions of the Clergy of the Church ? In the Pastoral 
Letters of our House of Bishops, which ought to have great 
influence in this land, we look in vain for an allusion to this 
subject.t 

These laws and these uncatholic practices have existed 
since our country called itself free and independent. When 
and where has any portion of the Church, through its accred- 
ited organs, the Bishops and the conventions within its bound- 
aries, entered its solemn protest against this oppression and 
degradation of some portion of her own members, even the 
members of the Body of Christ ? It is not to be desired 
that the Church, as ^ Church, should enter upon a crusade 
against slavery, and should denounce all those, who, perhaps 
not by their own consent, are owners of slaves. But she ought, 
where slavery does exist, to insist that the laws should be so 
altered, as to give to her colored members the privileges to 
which they are entitled as co-members with themselves of the 
"Body of Christ," and where it does not exist, that all those 
practices, and customs, and exclusions, be abolished, which 
tend to separate one Christian flock from communion, as 
Christians, with another. 

If the united voice of the Church were put forth it would 
be heard, it would be regarded. If the exertions of every 
Catholic in this land were directed to ameliorate the condi- 
tion of the slave and to elevate the character of the colored 
people — if their prayers were unitedly to ascend before His 
throne in whose hand are the hearts of all men, that He 
would dispose all Christian Rulers to "do justly and to love 
mercy," then might we hope to see this all important doctrine 
of " the Communion of Saints" held, not as a speculative 
theory, but as a living, acting and influential principle. God 
grant that we may live to see this ! 

tAppendix B- 



APPEIDII. 



THE CASE OF ST. PHILIP'S CHURCH, N. Y. 



A.-St.Philip's Church in the year A. D. 1846, made application to be admitted 
into the Convention of the Episcopal Church of New York. It was moved 
by the Hon. John C. Spencer to lay the subject on the table. This was not 
carried, the vote stood : Clergy, ayes 54 noes 88 — Laity, Ayes 70 noes 54. — 
The application was referred to a select committee to report to the convention, 
consisting of Wm. H. Harison, Esq., Rev. E. M. Johnson, Rev. Dr. Sher- 
wood, the Hon. J. C. Speneer and John A. King, Esq. The following was 
the report of a majority of the committee. 

REPORT: COMMITTEE ON ST. PHILIP'S CHURCH. 

The Committee to which was referred the subject of the admission of St . 
Philip's, and other colored congregations, into representation in the Conven- 
tion of this Diocese, report : 

That in their view, the question referred to them is one exclusively relatmg 
to the temporal government of the Diocese, and is wholly unconnected with 
the religious rights or duties of the apphcants. The Convention is but a part 
of what may be called the civil machinery, instituted by human wisdom, 
for the purpose of regulating the Society, by which, and for whose benefit, 
it was established. It is no more a part of our Church in this country, in a 
religious view, than are the civil establishments and the connection with the 
government in England, part of the Church there. In both countries the 
arrangements for the administration of the government of the Church are 
the result of experience and adaptation to circumstances. Among the con- 
siderations of expediency, which any body of men, uniting together for a 



20 

common purpose, would deem the most important, must be that of determi- 
ning with whom they would associate, and who should be permitted to parti- 
cipate in the government of the Society. Thus, for reasons of expediency, 
females, however worthy, are by our canons excluded from being representa- 
tives in our Convention, and are, by law, incapable of being incorporated as 
members of Churches. Candidates for orders, are, by a canon of the Gene- 
ral Convention, prohibited from being members of that body. These instan- 
ces are sufficient to illustrate the principle on which our Church organizations 
are founded, and to show that they are entirely distinct from the religious 
rights and spiritual privileges of those, who, in a spiritual view, are members 
of our Churches. If it be an incident to Church membership to be repre- 
sented in the councils of the Church, then have we, in coinmon with all 
Christian denominations, from the time of the Apostles, unjustly and tyran- 
nically deprived female members of sacred rights. 

When society is unfortunately divided into classes — when some are intel- 
ligent, refined, and elevated, in tone and character, and others are ignorant, 
coarse and debased, however unjustly, and when such prejudices exist be- 
tween them, as to prevent social intercourse on equal terms, it would seem 
inexpedient to encounter such prejudices, unnecessarily, and endeavor to 
compel the one class to associate on equal terms in the consultations on the 
affairs of the Diocese, with those whom they would not admit to their tables, 
or into their family circles — nay, whom ihey would not admit into their pews, 
during public worship. If christian duty require that we should, in all re- 
spects, treat equally, all persons, without reference to their social condition, 
should we not commence the discharge of that duty in our individual and 
social relations? And is it not the fact that we have never so regarded our 
duty or have wilfully violated it, sufficient evidence of the existence of a 
state of society among us that renders an amalgamation of such discordant 
materials, impracticable, if not hazardous to our unity and harmony ? We 
deeply sympathize with the colored race in our country, we feel acutely 
their wrongs, and, not the least among them, their social degradation. But 
this cannot prevent our seeing the fact, that they are socially degraded, and 
are not regarded as proper associates for the class of persons who attend our 
Convention. We object not to the color of the skin, but we question their 
possession of those qualities which would render their intercourse with the 
members of a Cnurcn Convention useful or agreeable, even to themselves. 
We should make the same objections to persons of the same social class, 
however pure may be their blood, or however transparent their skin. It is 
impossible, in the nature of things, that such opposites should commingle 
with any pleasure or satisfaction to either. The colored people have them- 
selves shown their conviction of this truth, by separating themselves from 
the whites, and forming distinct congregations where they are not continually 
humbled by being treated as inferiors. Why should not the principle on which 
they have separated themselves be earned out in the other branches of our 
Church organization ? 



21 

Striking instances are furnished in the early, and indeed in every period of 
the history ef the Christian Church, of conformity in outward things, and in 
matters not essential, to the customs, usages, and even prejudices of the age. 
We have in our own country inveterate customs and prejudices, on the subject 
under consideration, which cannot be overcome. Is it not the part of wis- 
dom to submit to them until, by a change of circumstances, the occasion for 
them shall cease to exist? Would not our present duty to this unfortunate 
race, be fully performed by extended and liberal euorts to improve their mind 
and their condition' by intellectual culture, by religious instruction, and as 
they advance in intelligence and refinement, by relaxing the severities of 
caste, which now separate us, until by degrees they become fitted for the du- 
ties and enjoyments of a higher social condition ; and then admit them, in 
our pubhc and private intercourse, to free and equal communion. 

The efforts of zealous philanthropists to break down the barriers which cus- 
tom has interposed, and which have so long existed between the colored and 
other races, and against the laws of society, and the sentiments and feelings 
of the community, to compel an unnatural and forced equality, have hitherto 
been attended with results equally unfortunate to the peculiar objects of their 
solicitude, and to the great interests and beneficent institutions, in connection 
with which such efforts have been made. They have been directed to our 
Common Schools; and not satisfied with the abundant provision which has, 
in many places, been made for the education of colored children, their special 
friends and advocates have insisted that they should be admitted to the schools 
of white children, and have thus caused dissensions and conflict to the great 
injury of those institutions, while feelings of sympathy and commiseration 
have been too frequently converted into di?gust and anger. 

Efforts of a similar character, and for the same purpose, haA^e been made 
to give position in our Churches to colored people, which would compel asso- 
ciation and intercourse with them. It is obvious that such movements are 
but incipient steps to ulterior objects in relation to the vexed and irritating sub- 
ject of slavery. Beginning with simple and apparently just propositions re- 
specting the abstract rights of this portion of our population, their professed 
friends and advocates have advanced, step by step, until they have prepared 
the way to agitate the bold question of the Christian character of those whose 
sentiments do not accord with their own. The rending asunder of Churches 
^tbe disruption of societies — bitter animosities, and all manner of uncharita- 
bleness, have been the invariable results. 

By the wise and prudent counsels of the Fathers of our Church, our de- 
nomination!', has been hitherto happily free from the agitation of these and 
kindred questions — such as temperance, or abstinence from liquors and wine 
— and the consequences have been peace and quiet among ourselves, and the 
respect of others. An instance of this caution is furnished in the case of St. 
Philip's Church, whose application to be represented in the Convention is now 
under consideration. It appears from the minutes of the Standing Commit. 



S2 

tee of this Diocese, that in March, 18J9, on the application of the lamented 
Bishop Hobart to that Committee for advice in relation to the admission of a 
colored person as a candidate for Holy Orders, they unanimously advised his 
admission, upon the distinct understanding:, that in the event of his being ad- 
mitled to Orders, he should not " be entitled to a seat in the Convention, 
nor the congregation of which he may have charge, to a representation there- 
in." It is understood that these conditions were approved by the Bishop, and 
were assented to by the applicant and the congregation. And although that 
Church has been organized, and in existence for more than a quarter of a 
century, it has, until novsr, abided by the terms thus settled. The present ap 
plicants, it is presumed, were not aware of these arrangements, as it is not 
to be supposed that they would intentionally be guilty of a violation of good 
faith. Thus, for this long period, has this question been actually and peaceably 
settled, and remained undisturbed. 

The legal, moral, and equitable right of the Convention to determine what 
Churches it will admit into union, so as to entitle them to a representation in 
this body, seems to your Committee unquestionable. The fourth canon pro. 
vides certain indispensable conditions to entitle any Church to admission— but 
no where is it declared that these are the only conditions — and the invariable 
practice of the Convention in taking the vote upon the admission of any 
Church, shows that it has reserved to itself the right of judging of the expe- 
diency of the measure, after all the former requisites are complied with. — 
Otherwise the report of the Committee, certifying to the fact of such compli- 
ance, would be in itself conclusive. The provision in the same canon, re- 
quiring the preliminary approbation of the Bishop or of the Standing Commit- 
tee "of the incorporation of such Church," relates only to the separate and 
independent existence of the congregation as a corporate body, and not to its 
union with or representation in this Convention. 

Besides, the very requirements of the canon, — that Churches shall be politi-. 
cally incorporated, before admission into union with the Convention, shows 
conclusively that the right of admission is subject to regulation, and therefore 
that such question is one purely of expediency, and not one of Christian priv- 
ilege or right. 

Cases may easily be conceived, and such have actually occurred, where it 
would not only be highly inexpedient, but grossly unjust to existing Churches, 
to admit into union new applicants. Various circumstances, more or less im- 
portant, will necessarily enter into the consideration of the Convention in de- 
termining such a question. 

In the short time allowed the Committee to consider the subject, and to ex- 
press their views, they have been unable to give such a full exhibition of all 
the considerations which present themselves as they would have desired. — 
They think, however, that they have said enough to cause reflection, and to 
show how full of difficulty would be the adoption of the principle in relation to 
St. Philip's Church, or any other colored congregation, of admitting their re- 



23 

presentatives to seats in this Convention. If once here they would be entitled 
to all the consideration, and to participate in all the duties and stations to 
which members may be assigned, or we shall practically repudiate the princi- 
ple which admitted them. It is not believed that this Convention, for instance, 
would send one of them as a deputy to the General Convention, on account 
of the offence it would occasion to our brethren of other dioceses. Thus, their 
condition would be practically and continually one of inferiority and humilia- 
tion — more painfully aggravated by the expectation induced by an act which 
apparently promised their perfect equality. Your committee do not believe 
that such an equality can be produced — that in the nature of things it can 
exist in this community — great and palpable inequality must prevail to the ex- 
tent of preventing the colored race from any active participation in our Church 
government — and they believe that an attempt to correct it, contrary to the 
feelings and customs of our country, would not only be abortive, but would be 
attended with the worst consequences' to our unity, our harmony, and our effi- 
ciency. They, therefore, recommend that neither St. Philip's, nor any other 
eolored congregation, be admitted into union with this Convention, so as to 
entitle them to a representation therein. The consequence of such a determi* 
nation probably will be, that such Churches and congregations will not be re- 
sponsible to, or under the government or control of this Convention, but will 
remain subject to the ordinary jurisdiction of their Bishop —and when their 
members become adequate, may have church councils of their own for their 
own peculiar government. 

All which is respectfully submitted, 

Wm. H. Harison, 
Reuben Shbrwood, 
J. C. Spencer. 
New York, Oct. 2, 1846. 

This report was never submitted to the Committee at all. The minority re- 
port was drawn up without a knowledge of what the majority report would 
contain. Its author hardly need say that this is entirely opposed to the doctrine 
of "Communion of Saints," and to the exercise of those Christian graces which 
a belief of it imposes upon the members of the Catholic Church. The fol- 
lowing is the minority report. 

MINORITY REPORT: ST. PHILIP'S CHURCH. 

The undersigned, a minority of the Committee appointed by this Convention 
of the Protestant Episcopal Church in the Diocese of New York, to consider 
the application of St. Philip's Church in this city, to be admitted into commu- 
nion with this Convention, do hereby Report : 

That they regret exceedingly to be obliged to differ from the majority of 
said Committee. They do not make this report with a view of exciting or 
encouraging any discussion in this Convention of topics, in no way connected 
with the subject of this application. About thirty years ago, a congregation 



24 

of colored people was organized in this city as an Episcopal Church, with the 
approbation of the Episcopal Authority of this Diocese. It has continued 
since to conform to the doctrines, worship, and usages of this Church most 
uniformly and constantly. It now asks to be admitted to enjoy what its mem- 
bers consider to be the privileges which other Churches have, of being received 
into the full fellowship of their Christian brethren, by admission to this Con- 
vention. The minority of ycur Committee do not hesitate to say, that, although 
at the time of the organizing of this congregation, it was thought to be a wise 
and salutary measure, yet in their opinion, subsequent events should lead us ta 
doubt the propriety or expediency of such organization. 

It is now too late to undo, in this particular, what has been done. The mi- 
nority of your Committee can see no reason why this application should not 
b6 granted, and think there are special reasons why it should. 

It is said that it was stipulated on tlie part of individuals of that congrega- 
tion at the time of its organization, or before the ordination of the late pious 
and reverend Mr. Williams, that they would not apply for admission into this 
Convention. This we believe they did not do ; but we cannot conceive how 
the present generation, belonging to that Church, can be bound by any stipu- 
lation of that kind, made by those who, we trust, have long since departed 
hence in the Lord, and been received into communion with the saints in Para- 
dise. The present members of that Church do not think as their fathers did 
on that subject. It may be said that if this Church be admitted, others will 
be organized and apply for admission. However much this is to be regretted, 
yet we suppose such will be the fact, and on this very account, this subject 
merits the very serious consideration of this Convention. Suppose Churches, 
now to be composed of colored people exclusively, are organized in our princi- 
pal cities — suppose they are refused equal Christian privileges with other Epis- 
copal Churches — that the Conventians of our Dioceses refuse to take them un- 
der their charge, and into their fellowship — will not these Churches unite and 
form a Convention of their own ? Will they not choose a Bishop or Bishops 
of theirown ? And under such circumstances, would they find any difficulty 
in obtaining Apostolical succession? We fear the refusal of our Convention 
to admit into their fellowship this portion of their Christian brethren, will inev- 
itably lead to a schism in the Church, by the establishment of another Episco- 
pal Church in these United States. All must admit this would be a sore evil. 

The minority of your Committee beg the Convention to pause before they 
take a step which may lead to such a disastrous result. 

It may well be asked, Can it be that because those who seek adrnissidti 
here are of a different race and complexion from ourselves, that doubts are 
entertained of the expediency of admitting them to union with this Conven- 
tion? Have they not the Bible for their guide? Do they read in it that itsr 
divine precepts, its universal charity, its promised rewards are limited to any" 
race or nation ? Was not the Gospel vouchsafed to all men, to be prd«laiiHe«f 
to all nations ? 



25 

The minorily of your Committee expressly disavow any other motive in 
thus recommending the admission of this Church, than that of promoting 
peace and harmony, and carrying out into practice the great Catholic doctrine 
of intercommunion of saints, as taught in the Bible, the word of God. These 
persons who apply for this fellowship have been made, in Holy Baptism, 
" members of Christ, children of God, and inheritors of the kingdom of heav- 
en" — they " eat his flesh and drink his blood," and thus are incorporated inta 
Him; with us, they are one with Him, and He is one with them. However 
just and proper distinctions in society may be in other respects, yet as members 
of one Holy Catholic Church, there ought to be no other distinction than that 
made by superior self-denial, holiness and virtue. 

The minority of your Committee would deprecate most earnestly any pro. 
longed or excited discussions of this subject, or the introduction of questions 
not necessarily connected with it, and recommend that this Church be admit- 
ted into union with this Convention. 

All which is respectfully submitted, 

Evan M. Johnson, 
John A. Kl\g. 

New York, Oct. 2, 1846. 

Had the author of this last report been permitted to know the contents of 
the former, he would have corrected some of its misstatements and called spe- 
cial attention to some of its strange positions. He will endeavor to do this 
now. It is not true, that this question "is wholly unconnected with the religious 
rights or duties of the applicants," or that our Conventions are "civil machin* 
ery." I ask, who elects our Bishop ? Who elects the delegates to our General 
Convention? All the rites of the Church and its liturgy may be changed, or 
modified by this body — doctrines set forth and duties prescribed by these, the 
Bishops and Conventions ; and yet we are told, in this report, that our Conven- 
tion is only to regulate " the Society'' and is like the Parliament in England 
in respect to the Church in England. Had it been said that our State Con- 
ventions were like the Provincial Synods of Great Britain, this would have 
been true. I ask if the Bishops, in the West Indies, were to call a meeting of 
a Provincial Synod, is it probable that they would call only the white Clergy- 
men of their Dioceses ? 

One would, from this report, think that this application for admission was 
from the females of St. Philip's Church. This is not true I suppose the fe- 
males of that congregation wish to be represented as other females are, by their 
fathers, and husbands, and brothers. 

We hardly know what to say to this. "We object not to the color of the skin, 
but we question their possession of those qualities which would render their in- 
tercourse with the members of a Church Convention useful or agreeable, even 
to themselves." What qualities are here meant ? Do none of them possess 
those " qualities" which our Saviour recognises in them as all sufficient to 
make them members of His Body? They may have these, but, these are not 



26 

the qualities which they must have to belong to a Chureh Convention. I am 
glad it is said a Church and not the Church Convention. 

I have striven in vain to reconcile the following passage with other parts of 
this report and with the rejection of this Church which it recommend?. "Would 
not our present duty to this unfortunate race be fully performed by extended 
and liberal efforts to improve their mind and condition, by intellectual culture, 
by religious instruction, and, as they advance in intelligence and refinement, 
by relaxing the severities of caste, which now separate us, until, by degrees, 
they become fitted for the duties and enjoyments of a higher social condition, 
and then, admit them in our public and private intercourse, to free and equal 
Gommunion?" I answer to this question, yes, it would be — and the best time 
to begin to discharge this duty is, now : and by rejecting the recommendation 
of this majority Report, convince our brethren that our intention is sincere and 
not a mere profession of words. 

When the author of the minority Report wrote of the possibility, if this 
Church were rejected, of the establishment of another Church, he did not 
know that the very thing itself Would be recommended by the majority. 

" The consequence of such a determination (to refuse admittance) probably 
will be, that such Churches and congregations will not be responsible to, or 
tinder the government or control of this Convention, but will remain subject to 
the ordinary jurisdiction of their Bishop — and when their members become 
adequate, may have Church Councils of their own for their own peculiar go- 
vernment." (and of course Bishops.) Here is a positive and direct recom- 
mendation to destroy the unity of the Church, rather, than to adopt the train- 
ing process recommended in the former extract. I can only say that if the 
Convention of New York adopt, as their own, the sentiments advocated in 
this report and the measure recommended by it, they may boast themselves as 
much as they please, of their adherence to Catholic truth, and speak of the 
sacrifices they are called to make for their defence of it ; the whole Catholic 
Church will give them little credit for their consistency or orthodoxy. Some 
time during the last year, in the State of Indiana, a newspaper controversy 
Ti^as carried on in opposition to and m defence of the Church. It was argued 
by the Church opponents, that by this very report which was quoted, the Epis- 
copal Church did not desire or expect common people to belong to it — that it 
was for those who thought themselves select members of Society. Let us hope 
and pray that our brethren of the Laity, will not be alarmed at the cry of "Abo- 
litionism," or any other "ism;" but will strive to disarm themselves of pre- 
judice and will pray the great Head of the Church, to preserve them from 
giving jast cause of complaint to any, even the Weakest, the most oppressed, 
or the most despised of their fellow christians, who are, with them, members 
of the one Catholic and Apostolic Church in the world, which is, and which 
is to come. 

B. Slavery Extension.— The Christian Philanthropist will rejoice that pub- 
lic attention is now distinctly turned to this subject. It must be remembered 



27 

that the Mexican States, when they threw oflf the Spanish yoke and declared 
themselves free and independent, did, with far more consistency than these 
States, abolish slavery absolutely and wholly. When the adventurers, mostly 
from the slave States of this Union, took possession of the State of Texas, 
they re-established slavery where it had for many years ceased to exist. It was 
admitted to this union as slave territory. The operation of this, politically, 
is, that iu Texas two white votes are as good as five in New York, and the same 
laws by which slavery is enforced in our slave States are in operation there. — 
Indeed it was openly declared to be one principal object in receiving Texas into 
this Union, to obtain a market for human beings and to extend the area of 
slave territory. We have now in effect conquered New Mexico and Califor- 
nia. At present there are, in these States, no slaves. The questions now are, 
shall slavery ^e again established there, or shall it not ? Shall this great region 
be settled by freemen wholly or by slaves and their masters ? Shall those so .• 
vere and cruel laws under which so many millions of men, and women, and 
children now suffer, be extended over this territory, or shall it be subjected to 
but one system of laws and those for freemen? As a political question, would 
any one suppose, that a single individual in these northern States, who calls 
himself a Republican, in any sense of the term, would either advocate this 
extension or fail to do everything in his power, by his influence, by his vote, by 
his voice and by his pen to hinder such a lasting evil and disgrace from being 
brought upon his country ? Thank God, as a party, the pro-slavery party are 
few in number and becoming still fewer in influence. If worldly-minded 
politicians at the North are found who oppose this extension simply from political 
motives, I ask where are the Christian Clergy at the South? What are they 
doing? Has one of them raised a voice against the extension of slavery? — 
Suppose St . Vincent de Paul were, at this time, Bishop of New Orleans, would 
he see thousands and thousands of his fellow men and Christians, marched in 
chains to perpetual slavery in Texas and not raise his voice in opposition? Would 
he see an immense addition to this country in his immediate neighborhood, ac- 
quired on purpose to plant the worst of slavery and to establish the severest slave 
laws that ever existed, and remain silent? Oh! may a spirit like his be stirred up 
in the breast of every Prelate and every Clergyman, that whether it cause them 
to be persecuted even unto death or not, they may fearlessly proclaim their op- 
position to every law, and every practice, and every custom, inconsistent witk 
the cordial reception of the doctrine of " Communion of Saints" and the dis- 
charge of those duties which it enjoins. 



ilriliH,^/^,"^ °^ CONGRESS 



019 971 888 5 



